Tag: Analysis

The transphobic hate group Family Policy Institute of Washington has announced that their intervention into elections will include organizing events in the end of September and beginning of October. These events will be referred to under the campaign names “Defending Freedom” and “Equipping The Saints”.

“Defending Freedom” events are free public events in the evening. “Equipping The Saints” are lunch time events aimed at “pastors and church leaders”; an admission fee will be charged. All events require online registration.

The events will promote a broad agenda of hate. Included among the Christian fundamentalist rhetoric, misogyny and homophobia is the latest transphobic bile that has become the Institute’s stock in trade. The Institute seeks to use state power to advance their agenda. Laws are to be passed; elections are to be won.

So far locations announced are: Bothell, Buena, Federal Way, Kennewick, Tacoma and Vancouver. More may come. The details thus far are as follows:

Cedar Park Christian Church in Bothell had previously served as a “regional petition center” for Initiative 1515.

Keewaydin Park Library is a public library. Their phone number is (509)-586-3156. Call them and tell them not to give hatred a platform!

206 Trans Liberation calls for action at all of these events. Find your affinities, determine your analysis, and act! The popular struggle can defeat these antagonists! For materials to develop your actions, click here: http://206transliberation.org/analysis/

The Family Policy Institute of Washington has announced that it will intervene into elections this season. The Institute is a Christian fundamentalist hate group that seeks to exercise ideology through state power. The Institute has previously created the Just Want Privacy campaign organization. In the winter and spring it supported the so called “Bathroom Bills” in the legislature. This summer it created Initiative 1515. So far all of the Institute’s efforts have been defeated by the popular struggle for trans liberation. We have, time and again, come together to defeat specific machinations like Initiative 1515, and in general reduce the harmful impact of the state. The time is once again upon us. Let’s make sure some politicians lose their jobs! The Institute has drawn special attention to these elections:

“As we venture into serious race-based conversations with friends, family members, or co-workers we should ask ourselves – are we truly ready?

Do we understand race and racial privilege – do we have the tools and the abilities to hold the space and move the conversations to a higher level?

For people of color confronting racism over the course of their lives, discussing hurtful and traumatic experiences can be painful. How can people of color support one another?

How can white people start and continue their own journey?

For POC and white people without the ability to have productive conversations on race and racial privilege, individuals will continue to find it impossible to critically analyze racial ideologies, increase their compassion for others, address implicit bias, and dispel racial stereotypes and misinformation.

In this pilot workshop, participants will explore why race conversations are difficult, and learn practical techniques they can use to initiate quality conversations about race in family, community, and in workspaces. In mixed race trios and small groups we will explore our connection to race and race relations. Through experiential activities we will integrate and envision new conversations.

Let’s deepen our understanding of race through connection and building community.”

“Join us for a community forum to share, process, and heal. As details of Orlando massacre unfolded, so did varying layers of complexity. We learned that it took place at a popular Gay nightclub, putting the LGBTQ community on alert that a place of refuge was attacked. It occurred on “Latino Night” and later many of the victims’ names were notably of Latinx descent. In the aftermath of this tragedy, Muslim communities anticipated that they would all be labeled as terrorists. In addition to mourning and coping from another act of violence, various communities are grappling with issues of safety based on identity. Facilitated by Luzviminda “Lulu” Carpenter, Community Advocate and Radio Host of #LuluNation + Crew every Tuesday 7-9pm on hollowearthradio.org. Registration not required.”

“Join us for July Community Education Series (CES) Special Topic – We will not be divided: Connecting the struggles of Muslim and Queer communities

Historically, people in power have worked to divide marginalized groups – pitting black folks versus asian folks, queer folks versus people of color – using systems to divide us and keep us struggling against each other, rather than coming together and working to dismantle the structural oppression that divides us all. Particularly, in this time of intense anti-immigrant and anti-Muslim sentiment, and in the wake of the shooting in Orlando, we want to build solidarity between our movements – particularly between Queer and Muslim communities – and recognizing that there are many folks who hold multiple of these intersecting identities.

Join us to discuss the historical implications of divided movements, the particular role of faith-based organizing in our current political time, and how to build between Queer and Muslim Communities. Join us in declaring, “We will not be divided!”

Childcare provided upon request. This space is wheelchair accessible. We will strive to accommodate accessibility needs such as interpretation, materials ahead of time, etc. to the best of our ability. We ask that you let us know your needs by the 3rd Monday of each month (priyan@apichaya.org).”

“Dear community,
On Thursday July 21st, Seattle University’s President Fr. Stephen Sundborg, SJ sent an email to the Seattle University community announcing Dean Jodi Kelly’s retirement from the school, alongside his praise of her history at SU and his appointment of her to the emeriti faculty in honor of her “distinguished service.” The email ends with a few sentences of reflection from Jodi Kelly herself.

The MRC Student Coalition recognizes Jodi Kelly’s departure from Seattle University as a success of years of organizing and a 24-day sit-in which prompted multiple investigations and countless testimonies. Fr. Sundborg’s failure to speak to the whole truth of the matter erases and disrespects all the trauma and pain suffered for years by students, alumni, faculty, and staff and the ongoing work currently being undertaken to address issues of culture, climate, and curriculum.

This email presents a very different narrative than what was depicted in a Seattle Times interview with Fr. Sundborg. In the interview, he admitted that eight Matteo Ricci College faculty wanted Jodi Kelly to step down, that there is campus-wide faculty solidarity, and that there is a history of complaints against Jodi Kelly. Fr. Sundborg even admitted: “I do have regrets … We should have been aware of it earlier on and responded to it more quickly,” going on to say, “Our number-one value is we listen to students first … I’m going to err on the side of listening.” Yet, his choice to praise Jodi Kelly and to award her after “listening” to his students, alumni, faculty, and staff indicates to us he has more listening to do.

This was a missed opportunity for Stephen Sundborg, Jodi Kelly, and the institution of Seattle University to take responsibility and demonstrate the Jesuit concept of cura personalis, or “care for the whole person.” Jodi Kelly demonstrated no learning nor responsibility as students, alumni, faculty, and staff publicly shared their experiences of harm and neglect. She had ample opportunity to do so, such as when she wrote to the SU Spectator publication, when she testified before SU Academic Assembly, and in her final note in this email from Fr. Sundborg.

Seattle University marketing says “Here We Dare.” One of the most daring actions a leader can take is to admit error and take responsibility for their actions. Instead of daring to challenge the status quo with accountable leadership, Fr. Sundborg chose to praise Jodi Kelly as well as award her with emeriti honor while ignoring the harm and trauma students, alumni, faculty, and staff have experienced. This is not justice. As a community, we all deserve better.

As Seattle University celebrates its 125th anniversary, we will continue to dare and challenge this institution and community to do better. While Jodi Kelly’s departure is a tremendous success, the university’s framing of her departure shows there is much work to be done. This institution of learning can and must center the people most vulnerable to institutional violence and empower us to leverage our many privileges towards collective liberation.
In an age of rising consciousness about systematic oppression all around the world, we need an education that leads to our liberation from these systems. Textbooks across the U.S. are being revised to be “patriotic” instead of truthful and relevant. Teachers in Oaxaca and Guerrero, Mexico are being killed fighting for their rights as teachers, for their migrant students, and for culturally-relevant education. Indigenous schools and educators providing relevant, decolonial education are being attacked across Mindanao in the Philippines. It is our collective duty to build a more just and humane world. We continue to demand a relevant education empowering all people to build that world together. Will Seattle University dare to provide it?

We end this statement in gratitude to the many people who labored before us, who labor with us today, and will continue to labor after us for our collective liberation.

After more than two years of hard-fought struggle, last year the militant, fighting rank and file of the Boston School Bus Drivers Union — ­United ­Steelworkers Local 8751 — won a historic victory against global giant Veolia/Transdev, one of the most notorious capitalist union busters, as well as ­Boston Public School bosses, Boston Mayor ­Marty Walsh and their media mouthpieces.

Four fired union leaders, out of work since October 2013 on bogus charges of leading a wildcat strike, went back to work on Dec. 23, 2015. In addition to rein­statement of the four with full senior­ity rights and a substantial monetary payment, the local won a contract with economic justice and the protection of 40 years of the collective bargaining process.

Solidarity is key to the Boston school bus drivers success. “Team Solidarity” has been building power among the working class through a 40+ year commitment to racial justice, disability justice, LGBT*Q rights, local struggle and anti-colonial/anti-imperialist struggle including solidarity with workers in Palestine.

These drivers are truly an inspiration and have so much knowledge and experience to share with us about solidarity and building power among the working class to push corporate power back.

**Veolia has been in the business of union busting for centuries. How did the Boston school bus drivers prevail?**

A commitment to racial justice: USW 8751 is a rank and file union with roots in the antiracist struggles of the 1970s and the desegregation of Boston schools in 1974. Today the union is 98% people of color, mostly Haitian and Cape Verdean immigrants and African American, Latin@ and Asian. Members including President Andre Francois are active in the Black Lives Matter movement and the Haitian liberation party Fanmi Lavalas of Boston.

A commitment to anti-colonial, anti-imperialist struggle: USW 8751 sent money to support the ANC in South Africa fighting apartheid. The union consistently stands in solidarity with our Palestinian trade union brothers and sisters, marching in the streets to stop Israeli assaults, free political prisoners, and put an end to apartheid and colonization. The school bus drivers have extended their solidarity to workers all over the world, most recently to Colombian unionists facing paramilitary terror. Even in the midst of its own struggle, Local 8751 participated in the United National Antiwar Coalition’s “Stop the Wars at Home and Abroad” conference in May, which drew more than 400 delegates from the U.S. and Canada.

A commitment to LGBT*Q rights: The very first contract of USW 8751 in 1977 had domestic partner benefits before this was widely recognized. The contract extended medical insurance, life insurance and all other benefits to partners of drivers in a “marital-like relationship”. In 1974 some of the founders of the union housed Leslie Feinberg (author of the cult classic trans* coming of age novel Stone Butch Blues) — they ran in the streets together standing up to racists and learned about being in solidarity with LGBT*Q folx and LGBT*Q struggles. This past year USW 8751 invited national trans* justice organizers to write the language around trans* inclusion and LGBT*Q rights which now appears in the new contract.

A commitment to disability justice: The union since its formation has worked in alliance with disabled folks under the leadership of the Disabled People’s Liberation Front. The union has worked with disabled activists to serve the disabled student population in Boston and in the broader disability rights movement marching for full accessibility and to defend gains they’ve been a part of winning, incl. full-service on the MBTA, and other state programs. USW 8751 has been a part of the campaign against so-called “sheltered workshops”, which exploit the labor of disabled people.

A commitment to local struggle: USW 8751 consistently stands and puts bodies on the line with those who are struggling in the local community — with other workers, students, parents, teachers, indigenous communities, communities being gentrified, disabled folks, LGBT*Q, immigrants, all who are oppressed. Together Team Solidarity and the community have so many impressive wins. The union local was a key part of the Coalition to Save Grove Hall Post Office, supporting all four postal worker unions in a successful fight that saved the post office in the heart of Boston’s African-American community.

This year, Stonewall Youth’s Staff Collective decided to support a group of Queer and Trans People of Color in creating space for an Ancestor Procession during the Pride Parade. Our youth participants and numerous community members contributed in the creation of the altar, brought flowers, herbs, signs, and other items they felt relevant to celebrate, remember, mourn, and call on our Queer Ancestors. (At the end of this letter, we have posted the text from the invitation the group posted on Facebook.)

As a contingent, we decided to walk at a pace that could accommodate the mobility of all people who marched with us in the procession. Due to this, many people who otherwise would have opted out of participating were able to do so, and we received feedback that our section of the parade this year was the most accessible it had ever been. The Procession also paused for several minutes near Sylvester Park to honor QTPOC ancestors and to acknowledge their living presence in our lives. For this particular day, our group intentionally decided that grieving and honoring the dead should not be rushed. We wanted to be respectful of ourselves and of the dead and not move on too quickly to convenient distractions.

Some members of the community have raised concerns, curiosity, and anger in regards to one of the more than thirty signs included in the Procession. The sign was on the vehicle that carried the Ancestor Altar. It read, “FUCK PRIDE WE WANT REVENGE!”

The sign critically asked viewers, whose Pride is this? Who is this Pride for? Who is this celebration for, and who is not here to celebrate amongst us? Let this be heard: Pride was not created for cisgender, straight allies. Nor should Pride be a celebration of and for only a narrow segment of the LGBTQ+ population. People’s reactions to the sign reveal in part how invested they are in preserving their privilege, and how complicit they are in perpetuating homophobia, transphobia, and white supremacy. However, we recognize that given the climate of increased Islamophobia in the wake of the Orlando tragedy, that the sign could have been perceived as advocating violence against Muslims.

We stand in solidarity with our Muslim community members against Islamophobia.

For some, the statement was a wake-up call, a call to action, an expression of rage and grief about the violence and oppression perpetrated against QTPOC and other LGBTQ people, and a reminder of why we even have Pride.

The sign was a critique of Prides across the United States as well. What was once a radical notion has assimilated to become a pinkwashed, capitalist “family friendly” event, where gender expressions and clothing are highly regulated in a patriarchal and misogynistic way. “family friendly” is a deeply coded language that has been used by hate groups to regulate Trans and Queer bodies and expressions. Pride today perpetrates and enforces historical amnesia about its origins: that 47 years ago, Queer and Trans People of Color rose up to fight against police brutality, racism, and state sanctioned violence.

If that sign made you uncomfortable, reflect on that discomfort. If seeing Queer and Trans People of Color taking up space and time makes you uncomfortable, think about why.
If seeing grief and rage expressed in five words on a sign resulted in you targeting your anger or other discomfort on Procession participants or supporters, question why you cannot be more of a compassionate witness to that grief and anger.

We agree that celebration is important to sustain us for the work ahead. However, we also need to honor our history, our ancestors, our grief, and most importantly our anger. We need to honor that grief and anger are valid responses to interlocking systems of oppression. What revenge looks like for one person may not look the same for another person. Revenge can be a community mobilizing so our trans siblings can exist without fearing for their lives, wondering if this is that last day we’ll see them alive. Revenge can look like queer and trans youth thriving and living the lives they want to live, instead of merely surviving day to day. Revenge can look like not wondering if you were turned down from a job because you couldn’t pass enough. Revenge can look like dismantling policies that harm us all.

Some raised concerns about adults not taking charge, asking why the Stonewall Youth Staff Collective chose not to censor or regulate the sign, “FUCK PRIDE, WE WANT REVENGE!”
The Stonewall Youth Collective acted in support of the Procession member who created the sign. We acted in accordance to Stonewall Youth’s mission, vision, and values. A youth-led action is not the same as an adult sanctioned expression. We are aware that this sign did not represent the entirety of all queer youth expressions, nor of all queer people of color. We recognize it expressed a perspective not held by some people who support Stonewall Youth. It was one facet of the extraordinarily multifaceted entirety of the altar and procession.
We recognize and respect the multitude of perspectives held by ours and other communities and hope that others can do the same.

It is ironic to be expected to conform to a very narrow spectrum of expression at an event that is supposed to celebrate individuality, diversity, and the wide spectrum of orientations, identities, and expressions.

We also understand the pace of the procession and the pause we made at Sylvester Park (which cumulatively resulted in about 20 minutes of delays in the parade) angered some parade participants and organizers. It may have made things difficult for performers who were waiting on stage for their audience to arrive. To be clear, we are not responsible for the fact that the parade started about 25 minutes late.

We strongly encourage future parade organizers to create a parade and stage schedule that better accommodates a wider range of the mobility abilities of people in our community. We also wholeheartedly encourage organizers to build time and space into the parade and stage schedule to honor and acknowledge the terrible violence and oppression faced by LGBTQ+ people (particularly QTPOC) throughout history and in the preceding year, as well the violence and oppression experienced by people facing discrimination based on race, disability, class, and other intersecting oppressions. Because we live in a violent and oppressive culture, there is currently inevitably a “recent tragic event.” Recognize and mourn this fact. Accommodating this fact would prevent disrespectfully superficial and rushed acknowledgements of “recent tragic events” caused by the pressure to move on quickly to previously scheduled events.

We do not regret the decision to let the sign be present in the Procession, or to let the Procession proceed at a reasonable pace. It was not an oversight. It was a deliberate and united decision to hold space for such an expression. For us it is a reminder that we too, must reflect on our own complicity.

Lastly, people in power utilize different methods to derail and deflect actions perceived as a threat. A common tactic is focus on one aspect and obscure the greater message, delegitimize in the name of being offensive, inappropriate, too angry. As the late Audre Lorde has written, your silence will not protect you. Silencing others will not protect you.

We would like to refocus and remind people that the altar, the procession and all of the many signs were thoughtfully created and assembled by members of our community to honor not only those that were lost in the recent Orlando tragedy, but also those in the Charleston shooting whose one-year anniversary it was, community members’ ancestors and family, the queer and trans lives we lose every day that we hear briefly about or not at all, and our queer and trans predecessors that made it possible for us to be here.

Some have said that the Pride parade was not the time or place for this type of expression. In a society that erases and rewrites history to serve structures of power, there is no day or place but right here and right now.

HERE ARE THE INTENTIONS FOR THE PROCESSION, AS WRITTEN IN THE FACEBOOK INVITATION:

We invite you to Grieve and Celebrate at an Ancestor Procession in the Pride Parade. If you are committed to walking/riding in other parts of the parade, we welcome you to bring your ancestors with you and/or bring something for the altar

We are centering and honoring our black and brown queer ancestors. We invite all of you to bring all your ancestors committed to the healing of the lines. We are centering and honoring our black and brown queer ancestors. Our work is to honor our dead. Our work is to be present with our shared lineage as queers, our terrifying beauty, our ability to decolonize ourselves, our survival, our tragic deaths and our long lives. Our collective power is profound. We are centering and honoring our black and brown queer ancestors. Our work is to remember the forgotten, the shamed, the invisible ones. We are being offered an opportunity to hold a tiny piece of collective healing. By stepping into this space we are each responsible to hold the healing that wants to come through us as we prepare, move through the parade and afterwards. Our ancestors have been waiting. Please be mindful as you step into this call.

Please meet us at the capitol at 10am on Sunday 6/19. Stonewall Youth has generously offered to host our procession

Suggestions of what to bring:

Images of Queer Ancestors….or signs holding their quotes. Signs saying ie: Those who died in Institutions, Death Camps, Mental Hospitals, Prison. Those Who Died and were never Found. The Aids Epidemic. Uganda. Orlando. The Un-mourned Ones. Signs that Hold Space for: The 2 Spirit Ancestors. The Queer Artists. The Queer Musicians. The Queer Visionaries and Revolutionaries That Have Died. The Queer Healers. The Queer Teachers and Educators. The Queer Sex workers. Stonewall. Any queers that you feel called to remember. It would be really good to make sacred space how ever you feel called and put a lot of love, rage, pain, gratitude, heartbreak, pride, joy, grief…all of the feels into the making of the sign.

Flowers, herbs, branches, offerings for an altar that will be built on the back of a large flatbed truck.”